Article

Komunitas: International Journal of Gender Formation Indonesian Society and Culture 10(1) (2018): 147-156 DOI:10.15294/komunitas.v9i1.7272 of Foster Children at Aisyiyah © 2018 Semarang State University, p-ISSN 2086 - 5465 | e-ISSN 2460-7320 Female Orphanage http://journal.unnes.ac.id/nju/index.php/komunitas of Tegal Municipality Based UNNES JOURNALS on Gender Ideology

Yuni Zaharani1, Elly Malihah² , Siti Komariah³, Siti Nurbayani4

1,2,3,4Department of Sociology Education, Graduate School, Indonesia University of Education

Received: 20 September 2016; Accepted: 20 October 2017; Published: 30 March 2018

Abstract Gender, together with all problems that it brings, becomes a discourse discussed in various countries, not excluding Indonesia. The Indonesian government through its policy keeps on creating gender equality and justice. The effort of government needs supports from all society elements, including orphanage. An or- phanage needs to try to minimize and omit gender stereotype because the continuation of family informal socialization occurs here and it nurtures many children at the same times. The aim of this article is to analyse and describe children formation gender role at Putri Aisyiyah orphanage, Tegal based on Muham- madiyah gender ideology, whether it still preserves or has minimized and deleted gender stereotype. This research uses qualitative approach with the phenomenology design. The data is obtained by observation, interview, and documentation. The data analysis applies Miles and Huberman models. The formation of gender role at the orphanage is shown by the followings: the formation of gender role is done to form the fe- male children as ideal women according to the orphanage. Ideal women according to the orphanage which is already similar to Muhammadiyah’s concept of gender, are those who can take parts in public without space leaving their obligations at home as wives and mothers. Independence, discipline, leadership are imposed to the children at the orphanage to support their roles in public. Feminism and domestic skills are educated to support their roles at homes.

Keywords foster children; orphanage; gender roles

INTRODUCTION Swiss, Slovenia, and New Island (Webforum Report, 2015). Gender equality and justice in Indonesia are The gender inequality and injustice still considered low based on Global Gender were sourced from the stereotype of gender Gap Report, World Economic Forum, where roles within society (Haines, Deaux, & Lofa- the country ranks 92nd out of 142 countries. ro, 2016). Gender stereotype is the labeling

Ten countries are considered have better Corresponding author equality and justice based on Global Gen- Jl. Dr. Setiabudi 229 Bandung 40154, West Java, Indonesia der Gap Report. Those are Iceland, Norway, Email Finland, Sweden, Ireland, Rwanda, Filipina, [email protected]; [email protected] 148 Yuni Zaharani, et al, Gender Formation of Foster Children at Aisyiyah Female Orphanage ... toward to one of the gender and declining living places, in order for them to be able to to be negative and it will cause injustice improve their personalities and characters (Fakih, 1996, hlm. 12), in which men should as the one who will be the next generation possess masculinity (rational, strong, man- in continuing the goals of the nations and ly and other qualities), while women should able to contribute in national development. have femininity (gentle, compassionate, It is a social agent as the parental replace- otherhood, others). It is often considered ment and a place for nurturing a large num- inappropriate where women incline to be ber of children at a time, and as an insti- masculine and vice versa (Murnen, Green- tution which teaches them in minimizing field, Younger, & Boyd, 2015). Masculine and and eliminating gender stereotype (Çatay & feminine labelling has influenced the roles Koloğlugil, 2017). of men in public sphere and women in do- The orphanage contribution can be mestic realm. In fact, being a woman is not conducted by stopping gender stereotyping a fate, so it can be shifted. Women may work in the role of nurturing the children them- at public domain, and it is not an exception selves (Sherr, Roberts, & Gandhi, 2017). This if men do take part in domestic realm. means that an orphanage in constructing It is vitally important for society to the role of gender is not focusing solely on take a role seriously to embody gender equa- feminine stereotype for women and mascu- lity and justice in Indonesia. Starting from line for men as seen in Indonesian culture. government, social organizations, social It is not appropriate to judge children when elements, prominent figures, to families their behaviors are not in line with their (Marpinjun & Ramsey, 2017). The Indonesi- gender roles. an government has actually been concerned Putri Aisyiyah orphanage in Tegal is on gender issues, implemented by issuing an organization owned and run by Aisyiyah, the Presidential Instruction No. 9 Year 2000 a women organization established by Mu- on gender mainstreaming which is followed hammadiyah. It has becomes gender ide- by other policies on gender issues. Gender ology of Muhammadiyah as the principle in mainstreaming is one of strategies to achie- forming the gender role to the children. ve the equality and justice by integrating Ideally, to form children gender role at gender issues into planning process, actu- Aisyiyah orphanage, Tegal, does not perpe- ating it, controlling and evaluating policy, tuate gender stereotype as it bases its prin- program and the national development in ciples on Muhammadiyah gender ideology. all aspects (Mataram, 2016). Government It is an ideology based on Islamic progressi- policies cannot give maximum result wit- ve values, more flexible in viewing the laws/ hout support and contribution of all society verses of the Holy Quran/ Hadist whose members. Moreover without minimizing the interpretation sometimes tends to have and eliminating gender stereotype which gender bias (Nasip, 2017). Muhammadiy- lead to the discrimination and cause ine- ah openly and selectively studies the Holy quality and injustice (Chu & Gruhn, 2017). Quran and Hadith by refering to opinion of The contribution of the orphanage as Salaf/in the past and Khoulf/ in the present the social institution in order to achieve gen- (Qodir, 2010, hlm. 102). Islam does not dis- der equality and justice are needed. An or- tinguish men and women. The discrimina- phanage, according to Social Department of tion and gender bias are actually formed by the Republic of Indonesia (2004, page 4) is cultural construction (Zumrodi2016, hlm. defined as the institution in gaining the so- 271). But missinterpreting the Holy Quran cial welfare and has responsibilities to provi- also has the crucial part in understanding de social services for the homeless children the gender concept. This cannot be sepa- by conducting and protecting them, giving rated from the tradition of some people in the services as a parental replacement in ful- interpreting the Quran partially and com- filling physical, mental, and social needs so prehensively, while in understanding which they can gain a wider opportunities, better emphasizes the textual elements than con-

UNNES JOURNALS Komunitas: International Journal of Indonesian Society and Culture 10 (1) (2018): 147-156 149 textual one (Hamed & Aziz, 2016). dership. Meanwhile, women should be fe- This study traces how gender construc- minine, respectful, able to behave politely, tion of foster children at Aisyiyah female or- gentle, able to help the mother, polite, pa- phanage, Tegal, which uses Muhammadiyah tience, motherly, pleasing, and polite. Men gender ideology as the basic principles. Do with their masculinity are demanded to they still perpetuate gender stereotype or take the roles in public area and the women have they been already minimizing and eli- with their femininity are demanded to take minating gender stereotype? the roles in domestic realm (Suteja, 2013). This study is based on the research How is the formation of gender role conducted at Aisyiyah female orphanage, at Aisyiyah female orphanage, Tegal, which Tegal. The Symbolic interactionism theory is based on Muhammadiyah gender ideolo- is used to describe how agent of gender so- gy, conducted? Do they still use the gen- cialization forms the gender grole at Aisyiy- der stereotype, the same case with gender ah female orphanage based on Muhamma- socialization at Lembaga Pengasuhan Sos diyah ideology. Children’s Village Lembang, West Java, or have they tried to eliminate and minimize gender stereotype? We will find the result in Research Method this research. This research uses the quantitative method In order to reveal what gender roles with phenomenology approach. This ap- have been internalized to children, it is im- proach emphasizes on subjectivities human portant to describe the ideal figure of wo- experiences and the interpretation of the men at Aisyiyah female orphanage, Tegal. world (Wojnar & Swanson, 2007) (Moleong, The ideal women in the orphanage is deter- 2010, page.15). mined by Muhammadiyah gender ideology. The location of the research is at It is influenced by the gender construction Aisyiyah female orphanage, Tegal, which is in Muhammadiyah social neighborhood. located at Jl. Perintis Kemerde Perintis Ke- At that time, gender construction refered merdekaan No. 28 Tegal, Central Java. The to Netherland and Javanese nobility (Dzu- subject of the research is the key informants hayatin, 2015). Gender construction can be (the committee and the foster children) and seen in the pattern of the family system in the supporting information (the leader, the colonialism era and Javanese social sys- committee, employee of the orphanage). tem. The data obtained by interviewing, obser- Gender construction in Javanese vation, and documentation are then analy- nobility () society influences gender zed by applying Milles and Huberman mo- construction in Muhammadiyah society del. The analysis technique consist of data because in the beginning of their develop- reduction, and data verification. The data ment, the majority of organization mem- are then validated using the triangulation bers came from area of : source and technique. a priyayi- based society. The gender construction in priyayi society was divided into two: traditional and modern. The hus- Literature Review band-wife relationship pattern in the gen- Researches on gender in Indonesia which are der construction of traditional priyayi was conducted in the nurturing children are stil Owner Property (husband as the owner/ru- in infancy. However, one of the researchers ler of the family). This relationship pattern found that gender stereotype still perpetu- was marked by hierarchical asymmetric ates in an orphanage. Caregivers nurture status between husband and wife, in which male students to be masculine, responsible, husband and father performed as owners aggressive, firm, independent, tough men- and ruler of family can treat their wives and tally or physically, active, able to protect, children according to their will. Husban- smart, self-reliance, and showing good lea- ds were the absolute determinant of fami-

UNNES JOURNALS 150 Yuni Zaharani, et al, Gender Formation of Foster Children at Aisyiyah Female Orphanage ... ly status accumulatively, while father had ge of women as passive subject (in Owner the right to marry their children as a way to Property relationship pattern) into more exchange their interests of power (Retsikas, active subject (in Head Complement rela- 2016). Husband-wife relationship pattern tionship pattern). Head Complement rela- that was dominated by husband/men can tionship pattern gives a role for wives to sol- be found among traditional priyayi society, ve problems in family. Husband is no longer especially the society of Javanese palace seen as the owner of family, but as the head (kraton). The family form of owner property of family and the decision maker in family. relationship pattern tended to be polyga- In a more detailed term, Head Complement mist (Izharuddin, 2017). A good example for relationship pattern is marked by hierarchi- this case was King Paku Buwono IX who had cal asymmetric status of husband and wife, two wives and fifty one mistress. Polygamy in which husband serves as the head of fa- became a symbol of male power in traditio- mily, the determinant of family status, the nal priyayi society at this era. The forming of breadwinner, and the decision maker; while Owner Property relationship pattern cannot wife has secondary role in family as an edu- be separated from the cosmology of Java- cator for children and the decision maker for nese culture about women. Javanese prover- internal affairs (Riany, Meredith, & Cuskelly, bs, such as Kanca Wingking; Swarga Nunut 2016). Neraka Katut; and Macak, Masak, Manak; In its development, head complement reflect the ideal figure of a woman according relationship pattern has shifted into Senior to . Kanca Wingking, which Junior Complement pattern. This pattern is literally means a friend at the back, implies marked by relative asymmetric status bet- that a woman is a friend who always stands ween husband and wife: they are comrade- behind her man/husband. Swarga Nunut in-arms, where husband takes a role as the Neraka Katut means a woman will follow head of family, the determinant of family you to heaven, but she will also follow you status, the breadwinner, but not the one and even to hell. In other words, a woman’s life only decision maker, while the wife takes in the world and the hereafter depends on part in the decision-making process, parti- the world’s mercy from the husband and the cipate in social and public activity, but not hereafter’s mercy from Allah. as wage earner (Bogaerts, 2017). Senior Juni- Recently, Owner Property relation- or Complement relationship pattern can be ship pattern in traditional priyayi family has seen in the relationship between R.A. Kar- shifted into Head Complement relationship tini and her husband. Kartini saw her hus- pattern (a wife is a complement for her hus- band not merely as the head of family but band). This situation goes along with the de- also as a comrade-in-arms. In this pattern, velopment of priyayi society that is initially women do not have economic function and traditional to be more modern. This modern have main role as housewife, whereas hus- priyayi relationship pattern is influenced by band is the head of family and the bread- the gender construction from the Dutch co- winner. lonial government. Other important things Senior Junior Complement relation- that affect this condition is education, which ship pattern in R.A. Kartini’s family had could be accessed by women such as Karti- inspired K.H. to apply the ni, and monogamous conjugal family form more modern pattern, theSenior Junior in Dutch family which was then adopted Partnership, with his wife, Nyai Ahmad by modern priyayi family (Efferin, Frisko, & Dahlan/Siti Walidah. Ahmad Dahlan imita- Hartanto, 2016). Even though female educa- ted the figure of Aisyah, the wife of Prophet tion in colonial era was limited and oriented Muhammad PBUH, as an active woman, a in women’s affairs such as cooking, sewing, hadith narrator, a teacher for Moslems, wor- and embroidering, it was still successful to ked to fulfill the needs of her family, and in- make women possess knowledge and skill volved in political matters (Miftachul Huda (Efferin et al, 2016). It has changed the ima- & Kartanegara, 2015). Through Muhamma-

UNNES JOURNALS Komunitas: International Journal of Indonesian Society and Culture 10 (1) (2018): 147-156 151 diyah organization, Ahmad Dahlan actively partnership relationship pattern, which in improved women’s status. He encouraged its practice is affected by head complement young women to achieve the highest level relationship pattern. Senior junior partner- education just like men. He also encouraged ship pattern supports female to earn extra young women to ride bicycle so that it would income and have social activity even though be easier for them to gain more knowledge. the head of the family is the husband. On Ahmad Dahlan’s effort to upgrade women at the other side, head complement pattern that time was controversial and opposed by decisively place women as the manager of other theologians (Al-anshori, 2016). Senior the household and men as the breadwinner. junior partnership relationship pattern was also applied in the people in Kauman Yogya- karta widely. Findings Senior junior partnership relationship Ideal woman according to the gender ideolo- pattern in Ahmad Dahlan’s family and Kau- gy of Muhammadiyah has been used by the man Yogyakarta society then become the Putri Aisyiyah orphanage of Tegal Munici- basis for Muhammadiyah’s gender ideology pality to form ideal gender roles on female and it lasts until now. Senior junior partner- foster children. Ideal women’s roles are, the- ship relationship pattern is marked by rela- refore, those who perform their public roles tive symmetrical status between husband as well as household obligations. and wife: they are comrade-in-arms, the In order to support gender role sociali- husband is the head of family, the determi- zation of foster children in the public space, nant of family status, they both earn money the orphanage encourages such masculine- together, they make decision by discussing related values as independence, discipline, the matter first, and both of them have so- and leadership. On the other hand, to sup- cial activity (Riany et al., 2016). port household roles, domestic skills and fe- Finally, Muhammadiyah’s gender ide- mininity are instilled. ology stops in this senior junior partnership The femininity is instilled in foster relationship pattern since it still strongly be- children in order for them to be good wives lieve in the ideal leadership according to Is- and mothers in the future. Instilling femini- lamic teaching; men are the spiritual leader nity in children means imposing such values (the imam) and the head of family. Based on as motherhood, love, gentleness, patience, this belief, men have higher position than and emphaty to them. This process is car- women. The Imam is the leader in pyaying ried out by applying several methods. First (shalah), whereas the head of family is the is through provision and choice of attire for leader in the family (Shah, 2010). This con- children. The orphanage facilitates them by cept of Imam and the head of family is not providing school uniforms and clothes for only applied in men leadership in family, the Eid holiday, while for daily clothing they but also in the wider aspect of life (Aryanti, bring their own or were provided by donors. 2013). For Eid festivity, the clothing cho- In its practice, the husband and wife sen by the orphanage should cover all body relationship in Muhammadiyah’s family is parts that are required by Islamic teachings. not only limited in senior junior partner- These clothings were chosen that women ship, but is also affected by head comple- should keep to cover their body as taught ment relationship pattern. Head comple- by religion, be polite, graceful, and keep ment relationship pattern affirms the role as themselves from men. As for the choice of husband as the breadwinner and the head color for clothing, the orphanage has cho- of family, whereas wife has a role as the ma- sen appropriate color for girls such as pink, nager of the house and the housekeeper orange, light green, and violet. These colors (Fuad, 2004). Based on this explanation, it were chosen to reflect values that women are can be understood that Muhammadiyah’s faminine, gentle, warm, nice and cheerful. gender ideology is based on senior junior Inaddition, clothing colors were also com-

UNNES JOURNALS 152 Yuni Zaharani, et al, Gender Formation of Foster Children at Aisyiyah Female Orphanage ... bined appropriately as in orange clothes though children had their right to choose were fitted with darker orange veil, which their schools, guardians still described what implies that women should dress up neatly department may be suitable for them, based and appropriately. on thei interests. The orphanage advised Second method is by imposing such children to choose such femininity-related advise by the guardians to the foster children departments as multimedia, culinary, hos- as respecting the elders, love, and care for pitality, and hair and skin treatment. the people. They were also taught to be more Fifth method is by domestic skills. The open minded by telling others experience orphanage instilled children the domestic and problems they were currently facing. skills to prepare them as wives and mot- This has made relations among children so hers in the future. These skills were given close as they stayed in the same place for a through daily works, which were obilgati- long period of time. Furthermore, their ages on for each child, including floor sweeping were also similar. Openness among children and mopping, cleaning bathroms and bed- has made them be able to help each other rooms, and cooking. every time their friends were in a trouble. Floor sweeping and mopping were Third method through extracurricular carried out twice a day in the morning and activities provided for the children. These late in th afternoon. During the daiy work, activities available for them were sewing, all children should involve, and were divi- handcrafting, making cakes, choir, rebana, ded into small groups consisting of 3 to 4 memorizing the Holy Quran, and martial children to sweep and mop parts of the buil- arts. For these activities, children were allo- ding such as guest room, office, bed rooms, wed to choose based on their interests, and study rooms, dining rooms, kitchen, prayer the orphanage management invited instruc- room, yards, and so forth. This duty was tors for these extracurricular activities. based on age of children, in which younger The extracurricular activities for foster children usually did lighter works. Unlike children were those which were closely rela- scheduled sweeping and mopping duties, ted with femininity, such as sewing, handc- cleaning bathrooms and bedrooms were rafting, and making bakery and cake. These not scheduled more than once a day. Coo- three activities require patience and precisi- king was also carried out once a day, namely on, which is considered part of womanhood. at the afternoon to prepare for dinner but it The Tapak Suci martial art had been the only was also flexible according to children’s acti- activity closely related with masculinity. vities at a particualr day. Martial art is taught to children in order for Children who disobeyed the rules and them to be able to defend themselves from regulations would be sanctioned, based on harassment and violence. However, it was types of disobedience in the forms of clea- no longer at the orphanage since children’s ning the orphanage area determined by the participatio in its activities was low. teachers or memorizing the Holy Quran. Fourth is by the choice of school de- If it was a serius disobedience, their daily partment associated with femininity. The pocket money will be cut or they will have to orphanage gave freedom for the children face official school trial and be dropped out to decide to which schools they wished to from the orphanage. continue their education. It did not force Imposing independence at Aisyiyah them to go to a high school or a vocational Putri orphanage in Tegal Municipality is one, in which choices of departments were carried out by insisting habitual activities in by children themselves whether to choose the forms of doing daily routines by themsel- natural science department or social science ves. For example, children should perform department at a high school, or the depart- their daily routines such as waking up early, ment of electricity, automotive, multimedia, praying, doing dily work, attending classes, fashion, culinary, hospitality, or skin and and going to bed in a disciplined manner. hair health at a vocationa school. However, Additionally, they also have personal res-

UNNES JOURNALS Komunitas: International Journal of Indonesian Society and Culture 10 (1) (2018): 147-156 153 ponsibilities besides daily works, i.e. wa- ring self-confidence, the orphanage also im- shing their dish, washing and ironing their posed freedom to foster children to express own clothings, and tiding up their personal their opinions. For example, foster children belongings. Though these routines were not were involved in making daily work and dai- scheduled, the guardians would make an ly activity schedules. It also provides a sug- unplanned inspection to children’s rooms gestion box that accommodates suggestions on certain times to ensure their room con- and complaints related to orphanage servi- dition, clothing wardrobe, books, and other ces. equipment. Those children whose rooms In addition, there is another way that were dirty would be advised and sanctio- the orphanage made, namely by conducting ned. In addition to giving them tasks, fos- training for children to become leaders by gi- ter children were also given formal (school) ving responsibilities to some foster children and non-formal education, such as sewing to become chairpersons of the rooms, whe- course, handcrafting, and cake making to re each room had one room chairman. The support their future career. head of the room was chosen by the room Discipline was imposed by arranging members themselves by requesting conside- daily activities though a tight schedule, and ration and approval from the caregiver. The they were also given books containing daily criteria for selecting a chair is based on the assesment forms. This assesment was ca- character and personality of foster children. togorixed into three different religious ac- Those who can manage themselves and pro- tivities, namely daily prayer, night prayer, tect their friends will be elected as leaders. unobligatory prayer, unobligatory fasting, Meanwhile, the task of chairing the room memorizing the Holy Quran, and memo- is to ensure the condition of the room is rizing daily prayers. Meanwhile, daily rou- clean and tidy, to help roommates who are tines include morning wake up, personal in trouble, to help communicate the prob- cleanliness, proper clothing, studying, and lem with the caregiver, and so forth. They resting/sleeping), and soft skills category in- were also involved in certain events such as clude greetings, smiling, politeness, caring, the anniversary celebration of the orphana- cleanliness, discipline, achievement, coura- ge, where one or two foster children were ge, and creativity. The assessment was based chosen to be the chairman who coordinated on scales ranging from A, A-, B, B-, C, and his friends to form a committee. The foster C-, which would be summarized as a bench- committee would help caregivers and ot- mark for assessing children’s discipline and her guardians to succeed in celebrating the behavior. orphanage’s anniversary. As for imposing leadership, the first The formation of gender roles of foster thing the orphanage did was to make sure children in the Putri Aisyiyah orphanage in that leadership was instilled in the chldren Tegal Municipality has promoted women’s to build their confidence. Foster children roles, even though they have not achieved who were from impoverised families would gender equality as formulated by Western be given treatment to improve their confi- feminists (liberal / radical). The formation dence by continuosly motivating and assis- of gender roles of foster children is based ting them by the guardians and other sociali- on the Muhammadiyah’s gender ideology, zation agents in the orphanage. In addition, which was based on the teachings and va- there are values that are instilled in these lues ​​of the Islamic religion derived from the foster children that they are equal to other Holy Qur’an and the Hadith. children outside the orphanage, where they have the same opportunities, abilities, and potential to be a good person, gain achieve- Discussion ment and a bright future. In religious terms, Based on the findings described above, it is there are values given to them that nothing clear that from the point of view of Western is impossible if God has His will. After foste- feminist gender ideology, the formation of

UNNES JOURNALS 154 Yuni Zaharani, et al, Gender Formation of Foster Children at Aisyiyah Female Orphanage ... gender roles of foster children in the Putri (Bowman, 2016), where one depends on Aisyiyah orphanage in Tegal Municipality each other’s existence. In this case, mascu- still perpetuates gender stereotypes. This linity and femininity are not seen as oppo- can be seen in the ideal figure of women (fos- sites, but each category is seen as an entity ter children) who may take part in the public (Lucey, Olsvold, & Aarseth, 2016). domain, without leaving their obligations in the domestic realm. However, when viewed As part of Muhammadiyah’s gender from the perspective of Muhammadiyah’s ideology, the senior-junior concept (part- gender ideology, the formation of gender nership) is still found. However, in practice roles of foster children in the Aisyiyah or- the Muhammadiyah family is not absolutely phanage in Tegal has shown the progress of principled in Senior junior partnership, but women’s roles in accordance with the teach- it is also influenced by Head complement ings of Islam. This is evidenced by the per- relations patterns. This pattern of Head missibility and support of women’s work in complement relationships confirms the role the public sphere without leaving their obli- of husbands as breadwinners and heads gations as a wife and a mother. of families, while women as managers and The concept of the Muhammadiyah’s housekeepers (Fuad, 2004). The combina- gender ideology actually still maintains the tion of senior-junior partnership and Head concept of the Senior-Junior Partnership, complement relations patterns can deter- where they selectively accept the develop- mine the ideal female figure according to ment of feminist discourse. However, family Muhammadiyah’s gender ideology, in which leadership is still associated with men, even women can take part in the public domain though now this position has undergone (according to the Senior junior partner- many changes, which consider that hus- ship relation pattern) without leaving their band and wife can share household duties, domestic obligations (according to Head with the function of the head of the family complement relations pattern) (Syamsiya- remaining in men with normative justifica- tun , 2007). tion for male as a prayer leader (Dzuhaya- The combination of these concepts tin, 2015). This is an effort to raise awareness has actually existed since the time of that access to education and the economy Hajji Ahmad Dahlan, the founder of the may depend on the wife’s own will (Atmad- Muhammadiyah Organization. He belie- ja, Sendratari, & Rai, 2015). Husbands do not ves that women have the ability to regulate advise women to work in the public domain. a strong economy (according to conditions Instead, they support what their wives do for when Muhammadiyah was established), the family progress (Tong, 2007). main producer of batik, and often families Imposing Muhammadiyah feminist make their income. Ahmad Dahlan then values conducted​​ at the Aisiyah orphana- thought to change the face of Islamic wo- ge in order to realize the gender ideology men from the practice of piety to the power of Muhammadiyah is seen in the five basic of social change (C.-M. Hefner, 2016). They education that are accustomed to the daily must have sufficient religious knowledge, lives of students, starting from the selection and must develop cadres to encourage and of clothes to the selection of jobs performed shape intelligent young people from their inside the orphanage. Uniquely, however, family and friendship with the aim of for- children are free to choose which school ming pious leaders and teachers of Muslim to choose (high school or vocational high women (Van Doorn-Harder, 2008). school). Freeing these choices has provided Muhammadiyah’s gender ideology, opportunities for students to take part, both which was initiated by Kyai Hajji Ahmad domestically and publicly. It is also a ma- Dahlan, has become the basis for gender nifestation of a Psychoanalytic Feminist in progress in Indonesia, so that gender roles which masculinity and femininity are only in Indonesia are not limited to ordination psychic with interdependent relationships and sub-ordination (R. W. Hefner, 2017).

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